• Shahrukh Khan, Van Dame and Jackie Chan

    #shahrukhkhan #vandame #jackiechan #jackie #chan #van #dame #shahrukh #khan
    Shahrukh Khan, Van Dame and Jackie Chan #shahrukhkhan #vandame #jackiechan #jackie #chan #van #dame #shahrukh #khan
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  • Taekwondo Typical Curriculum While organizations such as ITF or Kukkiwon define the general style of taekwondo, individual clubs and schools tend to tailor their taekwondo practices. Although each taekwondo club or school is different, a student typically takes part in most or all of the following: Forms (called poomsae ??/?? he-yung or hyung also teul ? toul by ITF, poom'-sy or simply the English translations "pattern" or "form" by the WTF) - these serve the same function as kata in the study of karate, Sparring (called gyeorugi ??? gyee-oh-roo'-gee, or matseogi ??? mat-see-oh'-gee in the ITF) - sparring includes variations such as free-style sparring (in which competitors spar without interruption for several minutes); 7-, 3-, 2-, and 1-step sparring (in which students practice pre-arranged sparring combinations); and point sparring (in which sparring is interrupted and then resumed after each point is scored) Breaking (gyeokpa ?? gyee-ohk'-pah or weerok) - the breaking of boards is used for testing, training, and martial arts demonstrations. Demonstrations often also incorporate bricks, tiles, and blocks of ice or other materials. These techniques can be separated into three types: Power breaking – using straightforward techniques to break as many boards as possible Speed breaking – boards are held loosely by one edge, putting special focus on the speed required to perform the break Special techniques – breaking fewer boards but using jumping or flying techniques to attain greater height, distance, or to clear obstacles Self-defense techniques (hosinsool ???, hoh'-sin-sool) Learning the fundamental techniques of taekwondo; these generally include kicks, blocks, punches, and strikes, with somewhat less emphasis on grappling and holds Throwing and/or falling techniques (deonjigi ??? dee-on-jee'-gee and ddeoreojigi ???? dee-oh-ree-oh-jee'-gee) Both anaerobic and aerobic workout, including stretching Relaxation and meditation exercises, as well as breathing control A focus on mental and ethical discipline, etiquette, justice, respect, and self-confidence Examinations to progress to the next rank Development of personal success and leadership skills Though weapons training is not a formal part of most taekwondo federation curriculums, individual schools will often incorporate additional training with staffs, knives, sticks, etc.
    Taekwondo Typical Curriculum While organizations such as ITF or Kukkiwon define the general style of taekwondo, individual clubs and schools tend to tailor their taekwondo practices. Although each taekwondo club or school is different, a student typically takes part in most or all of the following: Forms (called poomsae ??/?? he-yung or hyung also teul ? toul by ITF, poom'-sy or simply the English translations "pattern" or "form" by the WTF) - these serve the same function as kata in the study of karate, Sparring (called gyeorugi ??? gyee-oh-roo'-gee, or matseogi ??? mat-see-oh'-gee in the ITF) - sparring includes variations such as free-style sparring (in which competitors spar without interruption for several minutes); 7-, 3-, 2-, and 1-step sparring (in which students practice pre-arranged sparring combinations); and point sparring (in which sparring is interrupted and then resumed after each point is scored) Breaking (gyeokpa ?? gyee-ohk'-pah or weerok) - the breaking of boards is used for testing, training, and martial arts demonstrations. Demonstrations often also incorporate bricks, tiles, and blocks of ice or other materials. These techniques can be separated into three types: Power breaking – using straightforward techniques to break as many boards as possible Speed breaking – boards are held loosely by one edge, putting special focus on the speed required to perform the break Special techniques – breaking fewer boards but using jumping or flying techniques to attain greater height, distance, or to clear obstacles Self-defense techniques (hosinsool ???, hoh'-sin-sool) Learning the fundamental techniques of taekwondo; these generally include kicks, blocks, punches, and strikes, with somewhat less emphasis on grappling and holds Throwing and/or falling techniques (deonjigi ??? dee-on-jee'-gee and ddeoreojigi ???? dee-oh-ree-oh-jee'-gee) Both anaerobic and aerobic workout, including stretching Relaxation and meditation exercises, as well as breathing control A focus on mental and ethical discipline, etiquette, justice, respect, and self-confidence Examinations to progress to the next rank Development of personal success and leadership skills Though weapons training is not a formal part of most taekwondo federation curriculums, individual schools will often incorporate additional training with staffs, knives, sticks, etc.
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  • Karate Practice Karate can be practiced as an art (bud?), self defense or as a combat sport. Traditional karate places emphasis on self-development (bud?). Modern Japanese style training emphasizes the psychological elements incorporated into a proper kokoro (attitude) such as perseverance, fearlessness, virtue, and leadership skills. Sport karate places emphasis on exercise and competition. Weapons are an important training activity in some styles of karate. Karate training is commonly divided into kihon (basics or fundamentals), kata (forms), and kumite (sparring). Kihon Karate styles place varying importance on kihon. Typically this is performance in unison of a technique or a combination of techniques by a group of karateka. Kihon may also be prearranged drills in smaller groups or in pairs. Kata Kata (?:??) means literally "shape" or "model." Kata is a formalized sequence of movements which represent various offensive and defensive postures. These postures are based on idealized combat applications. The applications when applied in a demonstration with real opponents is referred to as a Bunkai. The Bunkai shows how every stance and movement is used. Bunkai is a useful tool to understand a kata. To attain a formal rank the karateka must demonstrate competent performance of specific required kata for that level. The Japanese terminology for grades or ranks is commonly used. Requirements for examinations vary among schools. Kumite Sparring in Karate is called kumite (??:???). It literally means "meeting of hands." Kumite is practiced both as a sport and as self-defense training. Levels of physical contact during sparring vary considerably. Full contact karate has several variants. Knockdown karate (such as Kyokushin) uses full power techniques to bring an opponent to the ground. In kickboxing variants (for example K-1), the preferred win is by knockout. Sparring in armour, bogu kumite, allows full power techniques with some safety. Sport kumite in many international competition under the World Karate Federation is free or structured with light contact or semi contact and points are awarded by a referee. In structured kumite (yakusoku, prearranged), two participants perform a choreographed series of techniques with one striking while the other blocks. The form ends with one devastating technique (hito tsuki). In free sparring (Jiyu Kumite), the two participants have a free choice of scoring techniques. The allowed techniques and contact level are primarily determined by sport or style organization policy, but might be modified according to the age, rank and sex of the participants. Depending upon style, take-downs, sweeps and in some rare cases even time-limited grappling on the ground are also allowed. Free sparring is performed in a marked or closed area. The bout runs for a fixed time (2 to 3 minutes.) The time can run continuously (iri kume) or be stopped for referee judgment. In light contact or semi contact kumite, points are awarded based on the criteria: good form, sporting attitude, vigorous application, awareness/zanshin, good timing and correct distance. In full contact karate kumite, points are based on the results of the impact, rather than the formal appearance of the scoring technique. Dojo Kun In the bushid? tradition dojo kun is a set of guidelines for karateka to follow. These guidelines apply both in the dojo (training hall) and in everyday life. Conditioning Okinawan karate uses supplementary training known as hojo undo. This utilizes simple equipment made of wood and stone. The makiwara is a striking post. The nigiri game is a large jar used for developing grip strength. These supplementary exercises are designed to increase strength, stamina, speed, and muscle coordination. Sport Karate emphasizes aerobic exercise, anaerobic exercise, power, agility, flexibility, and stress management. All practices vary depending upon the school and the teacher. Sport Gichin Funakoshi (?? ??) said, "There are no contests in karate." In pre–World War II Okinawa, kumite was not part of karate training. Shigeru Egami relates that, in 1940, some karateka were ousted from their dojo because they adopted sparring after having learned it in Tokyo. Karate is divided into style organizations. These organizations sometimes cooperate in non-style specific sport karate organizations or federations. Examples of sport organizations include AAKF/ITKF, AOK, TKL, AKA, WKF, NWUKO, WUKF and WKC. Organizations hold competitions (tournaments) from local to international level. Tournaments are designed to match members of opposing schools or styles against one another in kata, sparring and weapons demonstration. They are often separated by age, rank and sex with potentially different rules or standards based on these factors. The tournament may be exclusively for members of a particular style (closed) or one in which any martial artist from any style may participate within the rules of the tournament (open). The World Karate Federation (WKF) is the largest sport karate organization and is recognized by the International Olympic Committee (IOC) as being responsible for karate competition in the Olympic Games. The WKF has developed common rules governing all styles. The national WKF organizations coordinate with their respective National Olympic Committees. Karate does not have 2012 Olympic status. In the 117th IOC Session (July 2005), karate received more than half of the votes, but not the two-thirds majority needed to become an official Olympic sport. WKF karate competition has two disciplines: sparring (kumite) and forms (kata). Competitors may enter either as individuals or as part of a team. Evaluation for kata and kobud? is performed by a panel of judges, whereas sparring is judged by a head referee, usually with assistant referees at the side of the sparring area. Sparring matches are typically divided by weight, age, gender, and experience. WKF only allows membership through one national organization/federation per country to which clubs may join. The World Union of Karate-do Federations (WUKF) offers different styles and federations a world body they may join, without having to compromise their style or size. The WUKF accepts more than one federation or association per country. Sport organizations use different competition rule systems. Light contact rules are used by the WKF, WUKO, IASK and WKC. Full contact karate rules used by Kyokushinkai, Seidokaikan and other organizations. Bogu kumite (full contact with protective shielding of targets) rules are used in the World Koshiki Karate-Do Federation organization. Shinkaratedo Federation use boxing gloves. Within the United States, rules may be under the jurisdiction of state sports authorities, such as the boxing commission. Rank In 1924 Gichin Funakoshi, founder of Shotokan Karate, adopted the Dan system from the judo founder Jigoro Kano using a rank scheme with a limited set of belt colors. Other Okinawan teachers also adopted this practice. In the Ky?/Dan system the beginner grades start with a higher numbered ky? (e.g., 10th Ky? or Juky?) and progress toward a lower numbered ky?. The Dan progression continues from 1st Dan (Shodan, or 'beginning dan') to the higher dan grades. Ky?-grade karateka are referred to as "color belt" or mudansha ("ones without dan/rank"). Dan-grade karateka are referred to as yudansha (holders of dan/rank). Yudansha typically wear a black belt. Normally, the first five to six dans are given by examination by superior dan holders, while the subsequent (7 and up) are honorary, given for special merits and/or age reached. Requirements of rank differ among styles, organizations, and schools. Ky? ranks stress stance, balance, and coordination. Speed and power are added at higher grades. Minimum age and time in rank are factors affecting promotion. Testing consists of demonstration of techniques before a panel of examiners. This will vary by school, but testing may include everything learned at that point, or just new information. The demonstration is an application for new rank (shinsa) and may include kata, bunkai, self-defense, routines, tameshiwari (breaking), and kumite (sparring).
    Karate Practice Karate can be practiced as an art (bud?), self defense or as a combat sport. Traditional karate places emphasis on self-development (bud?). Modern Japanese style training emphasizes the psychological elements incorporated into a proper kokoro (attitude) such as perseverance, fearlessness, virtue, and leadership skills. Sport karate places emphasis on exercise and competition. Weapons are an important training activity in some styles of karate. Karate training is commonly divided into kihon (basics or fundamentals), kata (forms), and kumite (sparring). Kihon Karate styles place varying importance on kihon. Typically this is performance in unison of a technique or a combination of techniques by a group of karateka. Kihon may also be prearranged drills in smaller groups or in pairs. Kata Kata (?:??) means literally "shape" or "model." Kata is a formalized sequence of movements which represent various offensive and defensive postures. These postures are based on idealized combat applications. The applications when applied in a demonstration with real opponents is referred to as a Bunkai. The Bunkai shows how every stance and movement is used. Bunkai is a useful tool to understand a kata. To attain a formal rank the karateka must demonstrate competent performance of specific required kata for that level. The Japanese terminology for grades or ranks is commonly used. Requirements for examinations vary among schools. Kumite Sparring in Karate is called kumite (??:???). It literally means "meeting of hands." Kumite is practiced both as a sport and as self-defense training. Levels of physical contact during sparring vary considerably. Full contact karate has several variants. Knockdown karate (such as Kyokushin) uses full power techniques to bring an opponent to the ground. In kickboxing variants (for example K-1), the preferred win is by knockout. Sparring in armour, bogu kumite, allows full power techniques with some safety. Sport kumite in many international competition under the World Karate Federation is free or structured with light contact or semi contact and points are awarded by a referee. In structured kumite (yakusoku, prearranged), two participants perform a choreographed series of techniques with one striking while the other blocks. The form ends with one devastating technique (hito tsuki). In free sparring (Jiyu Kumite), the two participants have a free choice of scoring techniques. The allowed techniques and contact level are primarily determined by sport or style organization policy, but might be modified according to the age, rank and sex of the participants. Depending upon style, take-downs, sweeps and in some rare cases even time-limited grappling on the ground are also allowed. Free sparring is performed in a marked or closed area. The bout runs for a fixed time (2 to 3 minutes.) The time can run continuously (iri kume) or be stopped for referee judgment. In light contact or semi contact kumite, points are awarded based on the criteria: good form, sporting attitude, vigorous application, awareness/zanshin, good timing and correct distance. In full contact karate kumite, points are based on the results of the impact, rather than the formal appearance of the scoring technique. Dojo Kun In the bushid? tradition dojo kun is a set of guidelines for karateka to follow. These guidelines apply both in the dojo (training hall) and in everyday life. Conditioning Okinawan karate uses supplementary training known as hojo undo. This utilizes simple equipment made of wood and stone. The makiwara is a striking post. The nigiri game is a large jar used for developing grip strength. These supplementary exercises are designed to increase strength, stamina, speed, and muscle coordination. Sport Karate emphasizes aerobic exercise, anaerobic exercise, power, agility, flexibility, and stress management. All practices vary depending upon the school and the teacher. Sport Gichin Funakoshi (?? ??) said, "There are no contests in karate." In pre–World War II Okinawa, kumite was not part of karate training. Shigeru Egami relates that, in 1940, some karateka were ousted from their dojo because they adopted sparring after having learned it in Tokyo. Karate is divided into style organizations. These organizations sometimes cooperate in non-style specific sport karate organizations or federations. Examples of sport organizations include AAKF/ITKF, AOK, TKL, AKA, WKF, NWUKO, WUKF and WKC. Organizations hold competitions (tournaments) from local to international level. Tournaments are designed to match members of opposing schools or styles against one another in kata, sparring and weapons demonstration. They are often separated by age, rank and sex with potentially different rules or standards based on these factors. The tournament may be exclusively for members of a particular style (closed) or one in which any martial artist from any style may participate within the rules of the tournament (open). The World Karate Federation (WKF) is the largest sport karate organization and is recognized by the International Olympic Committee (IOC) as being responsible for karate competition in the Olympic Games. The WKF has developed common rules governing all styles. The national WKF organizations coordinate with their respective National Olympic Committees. Karate does not have 2012 Olympic status. In the 117th IOC Session (July 2005), karate received more than half of the votes, but not the two-thirds majority needed to become an official Olympic sport. WKF karate competition has two disciplines: sparring (kumite) and forms (kata). Competitors may enter either as individuals or as part of a team. Evaluation for kata and kobud? is performed by a panel of judges, whereas sparring is judged by a head referee, usually with assistant referees at the side of the sparring area. Sparring matches are typically divided by weight, age, gender, and experience. WKF only allows membership through one national organization/federation per country to which clubs may join. The World Union of Karate-do Federations (WUKF) offers different styles and federations a world body they may join, without having to compromise their style or size. The WUKF accepts more than one federation or association per country. Sport organizations use different competition rule systems. Light contact rules are used by the WKF, WUKO, IASK and WKC. Full contact karate rules used by Kyokushinkai, Seidokaikan and other organizations. Bogu kumite (full contact with protective shielding of targets) rules are used in the World Koshiki Karate-Do Federation organization. Shinkaratedo Federation use boxing gloves. Within the United States, rules may be under the jurisdiction of state sports authorities, such as the boxing commission. Rank In 1924 Gichin Funakoshi, founder of Shotokan Karate, adopted the Dan system from the judo founder Jigoro Kano using a rank scheme with a limited set of belt colors. Other Okinawan teachers also adopted this practice. In the Ky?/Dan system the beginner grades start with a higher numbered ky? (e.g., 10th Ky? or Juky?) and progress toward a lower numbered ky?. The Dan progression continues from 1st Dan (Shodan, or 'beginning dan') to the higher dan grades. Ky?-grade karateka are referred to as "color belt" or mudansha ("ones without dan/rank"). Dan-grade karateka are referred to as yudansha (holders of dan/rank). Yudansha typically wear a black belt. Normally, the first five to six dans are given by examination by superior dan holders, while the subsequent (7 and up) are honorary, given for special merits and/or age reached. Requirements of rank differ among styles, organizations, and schools. Ky? ranks stress stance, balance, and coordination. Speed and power are added at higher grades. Minimum age and time in rank are factors affecting promotion. Testing consists of demonstration of techniques before a panel of examiners. This will vary by school, but testing may include everything learned at that point, or just new information. The demonstration is an application for new rank (shinsa) and may include kata, bunkai, self-defense, routines, tameshiwari (breaking), and kumite (sparring).
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  • Van Dame #badname
    Van Dame #badname
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  • Jet Li Views on Life and Martial Arts Li as a Buddhist believes that the difficulties of everyday life can be overcome with the help of religious philosophies. He thinks that fame is not something he can control; therefore, he does not care about it. According to Li, everything he has ever wanted to tell the world can be found in three of his films: the message of Hero is that the suffering of one person can never be as significant as the suffering of a nation; Unleashed shows that violence is never a solution; and Fearless tells that the biggest enemy of a person is himself. Li thinks that the greatest weapon is a smile and the largest power is love. About Wushu, Li said that he believes the essence of martial arts is not power or speed but inner harmony, and considers it a sad development that today's Wushu championships place greater emphasis on form than on the essence of being a martial artist. He believes Wushu now lacks individuality and competitors move like machines, whereas according to his views Wushu should not be considered a race where the fastest athlete wins. He would like to see Wushu as a form of art, where artists have a distinctive style. Li blames the new competition rules that, according to him, place limitations on martial artists. Li believes that Wushu is not primarily for self-defense and instead of trying to play the hero people should think about peaceful resolutions of conflicts and call the police if necessary: "A gun outdoes years of martial arts training in a split second. Like I've said many times before, it is important to differentiate between movies and reality. The hero in movies may be able to knock the gun off his opponent and save the day, but in real life – probably that is not the case." He has also stated that he has never had to use his martial arts skills in a real life fight and he does not wish to, either. Philanthropy Li has been a "philanthropic ambassador" of the Red Cross Society of China since January 2006. He contributed 500,000 yuan (US$62,500) of box office revenues from his film Fearless to the Red Cross' psychological sunshine project, which promotes mental health. In April 2007, touched by his life-shaking experience in the Maldives when he was close to dying during the 2004 tsunami, Li formed his own non-profit foundation called The One Foundation. The One Foundation supports international disaster relief efforts in conjunction with the Red Cross as well as other efforts, including mental health awareness and suicide prevention. Since the starting of the foundation, Li has been involved with recovery efforts in seven disasters, including the 2008 Sichuan earthquake and Typhoon Morakot in Taiwan. In the 2013 Lushan earthquake in Ya'an, Sichuan, Li and other members of the entertainment sector were the first to appeal for donations of money, goods and materials to help the victims of the disaster. Wu Jing was a One Foundation volunteer and helped in the effort. Li discussed his commitment to philanthropy in an interview with the December 2009 issue of Alliance magazine, stating that "grassroots non-government organizations can help the government in its blind spots. Government relief is not always detail-oriented. Grassroots NGOs can't be as big as a government effort, but they need to be flexible and independent." In September 2010, Jet Li was appointed by the International Red Cross as the first Good Will Ambassador. He posted online, saying: "Today I signed a deal with the International Federation of Red Cross and Red Crescent Societies – IFRC – to become the FIRST goodwill ambassador in the history of this humanitarian organization. I am very honored! At the same time, I will not pause to celebrate, but instead keep pushing forward and do my best to help the world! Thank you all once again for your support and belief in me!" It was also announced in September 2010, when Li was attending his wax unveiling ceremony in Hong Kong Madame Tussauds, that Li would be meeting Bill Gates and Warren Buffett to talk about charity work. "Three days ago, I received an email from Gates, hoping I could make time because he and Buffett hoped I could go for a 30-minute chat before the dinner about the future we face as human beings, so I will go," Li said. Taiji Zen Jet Li founded Taiji Zen in 2011, along with co-founder Executive chairman Jack Ma. Taiji Zen is a lifestyle company with the mission of spreading "Health and Happiness for All" through a balance of physical wellness and mental fitness. Taiji Zen combined the martial art of Taijiquan (a.k.a. T'ai Chi Chuan) with mindfulness based practices such as meditation. It packaged these art forms into several different classes and online programs.
    Jet Li Views on Life and Martial Arts Li as a Buddhist believes that the difficulties of everyday life can be overcome with the help of religious philosophies. He thinks that fame is not something he can control; therefore, he does not care about it. According to Li, everything he has ever wanted to tell the world can be found in three of his films: the message of Hero is that the suffering of one person can never be as significant as the suffering of a nation; Unleashed shows that violence is never a solution; and Fearless tells that the biggest enemy of a person is himself. Li thinks that the greatest weapon is a smile and the largest power is love. About Wushu, Li said that he believes the essence of martial arts is not power or speed but inner harmony, and considers it a sad development that today's Wushu championships place greater emphasis on form than on the essence of being a martial artist. He believes Wushu now lacks individuality and competitors move like machines, whereas according to his views Wushu should not be considered a race where the fastest athlete wins. He would like to see Wushu as a form of art, where artists have a distinctive style. Li blames the new competition rules that, according to him, place limitations on martial artists. Li believes that Wushu is not primarily for self-defense and instead of trying to play the hero people should think about peaceful resolutions of conflicts and call the police if necessary: "A gun outdoes years of martial arts training in a split second. Like I've said many times before, it is important to differentiate between movies and reality. The hero in movies may be able to knock the gun off his opponent and save the day, but in real life – probably that is not the case." He has also stated that he has never had to use his martial arts skills in a real life fight and he does not wish to, either. Philanthropy Li has been a "philanthropic ambassador" of the Red Cross Society of China since January 2006. He contributed 500,000 yuan (US$62,500) of box office revenues from his film Fearless to the Red Cross' psychological sunshine project, which promotes mental health. In April 2007, touched by his life-shaking experience in the Maldives when he was close to dying during the 2004 tsunami, Li formed his own non-profit foundation called The One Foundation. The One Foundation supports international disaster relief efforts in conjunction with the Red Cross as well as other efforts, including mental health awareness and suicide prevention. Since the starting of the foundation, Li has been involved with recovery efforts in seven disasters, including the 2008 Sichuan earthquake and Typhoon Morakot in Taiwan. In the 2013 Lushan earthquake in Ya'an, Sichuan, Li and other members of the entertainment sector were the first to appeal for donations of money, goods and materials to help the victims of the disaster. Wu Jing was a One Foundation volunteer and helped in the effort. Li discussed his commitment to philanthropy in an interview with the December 2009 issue of Alliance magazine, stating that "grassroots non-government organizations can help the government in its blind spots. Government relief is not always detail-oriented. Grassroots NGOs can't be as big as a government effort, but they need to be flexible and independent." In September 2010, Jet Li was appointed by the International Red Cross as the first Good Will Ambassador. He posted online, saying: "Today I signed a deal with the International Federation of Red Cross and Red Crescent Societies – IFRC – to become the FIRST goodwill ambassador in the history of this humanitarian organization. I am very honored! At the same time, I will not pause to celebrate, but instead keep pushing forward and do my best to help the world! Thank you all once again for your support and belief in me!" It was also announced in September 2010, when Li was attending his wax unveiling ceremony in Hong Kong Madame Tussauds, that Li would be meeting Bill Gates and Warren Buffett to talk about charity work. "Three days ago, I received an email from Gates, hoping I could make time because he and Buffett hoped I could go for a 30-minute chat before the dinner about the future we face as human beings, so I will go," Li said. Taiji Zen Jet Li founded Taiji Zen in 2011, along with co-founder Executive chairman Jack Ma. Taiji Zen is a lifestyle company with the mission of spreading "Health and Happiness for All" through a balance of physical wellness and mental fitness. Taiji Zen combined the martial art of Taijiquan (a.k.a. T'ai Chi Chuan) with mindfulness based practices such as meditation. It packaged these art forms into several different classes and online programs.
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  • Bruce Lee Martial arts career Jun Fan Gung Fu Lee began teaching martial arts in the United States in 1959. He called what he taught Jun Fan Gung Fu (literally Bruce Lee's Kung Fu). It was basically his approach to Wing Chun. Lee taught friends he met in Seattle, starting with Judo practitioner Jesse Glover, who continued to teach some of Lee's early techniques. Taky Kimura became Lee's first Assistant Instructor and continued to teach his art and philosophy after Lee's death. Lee opened his first martial arts school, named the Lee Jun Fan Gung Fu Institute, in Seattle. Lee dropped out of college in the spring of 1964 and moved to Oakland to live with James Yimm Lee (嚴鏡海). James Lee was twenty years senior to Bruce Lee and a well known Chinese martial artist in the area. Together, they founded the second Jun Fan martial art studio in Oakland. James Lee was also responsible for introducing Bruce Lee to Ed Parker, American martial artist, and organizer of the Long Beach International Karate Championships at which Bruce Lee was later "discovered" by Hollywood. Long Beach International Karate Championships At the invitation of Ed Parker, Lee appeared in the 1964 Long Beach International Karate Championships and performed repetitions of two-finger push-ups (using the thumb and the index finger of one hand) with feet at approximately a shoulder-width apart. In the same Long Beach event he also performed the "One inch punch." Lee stood upright, his right foot forward with knees bent slightly, in front of a standing, stationary partner. Lee's right arm was partly extended and his right fist approximately one inch (2.5 cm) away from the partner's chest. Without retracting his right arm, Lee then forcibly delivered the punch to his partner while largely maintaining his posture, sending the partner backwards and falling into a chair said to be placed behind the partner to prevent injury, though his partner's momentum soon caused him to fall to the floor. His volunteer was Bob Baker of Stockton, California. "I told Bruce not to do this type of demonstration again", Baker recalled. "When he punched me that last time, I had to stay home from work because the pain in my chest was unbearable". It was at the 1964 championships where Lee first met Taekwondo master Jhoon Goo Rhee. The two developed a friendship – a relationship from which they benefited as martial artists. Rhee taught Lee the side kick in detail, and Lee taught Rhee the "non-telegraphic" punch. Lee appeared at the 1967 Long Beach International Karate Championships and performed various demonstrations, including the famous "unstoppable punch" against USKA world Karate champion Vic Moore. Lee allegedly told Moore that he was going to throw a straight punch to the face, and all he had to do was to try to block it. Lee took several steps back and asked if Moore was ready. When Moore nodded in affirmation, Lee glided towards him until he was within striking range. He then threw a straight punch directly at Moore's face, and stopped before impact. In eight attempts, Moore failed to block any of the punches. Fight with Wong Jack Man In Oakland, California in 1964 at Chinatown, Lee had a controversial private match with Wong Jack Man, a direct student of Ma Kin Fung known for his mastery of Xingyiquan, Northern Shaolin, and T'ai chi ch'uan. According to Lee, the Chinese community issued an ultimatum to him to stop teaching non-Chinese. When he refused to comply, he was challenged to a combat match with Wong. The arrangement was that if Lee lost, he would have to shut down his school; while if he won, then Lee would be free to teach Caucasians or anyone else. Wong denied this, stating that he requested to fight Lee after Lee boasted during one of his demonstrations at a Chinatown theatre that he could beat anyone in San Francisco, and that Wong himself did not discriminate against Caucasians or other non-Chinese. Lee commented, "That paper had all the names of the sifu from Chinatown, but they don't scare me". Individuals known to have witnessed the match include Cadwell, James Lee (Bruce Lee's associate, no relation), and William Chen, a teacher of T'ai chi ch'uan. Wong and William Chen stated that the fight lasted an unusually long 20–25 minutes. Wong claims that he had originally expected a serious but polite bout; however Lee had attacked him very aggressively with intent to kill, straight from the beginning of the bout when he had replied to Wong's traditional handshake offer by pretending to accept the handshake, but instead turning that hand into a spear aimed at Wong's eyes. Forced to defend his life, he had nonetheless refrained from striking Lee with killing force when the opportunity presented itself because it could earn him a prison sentence. The fight ended due to Lee's "unusually winded" condition, as opposed to a decisive blow by either fighter. According to Bruce Lee, Linda Lee Cadwell, and James Yimm Lee however, the fight lasted a mere 3 minutes with a decisive victory for Lee. In Cadwell's account, "The fight ensued, it was a no-holds-barred fight, it took three minutes. Bruce got this guy down to the ground and said 'Do you give up?' and the man said he gave up". A couple of weeks after the bout, Lee gave an interview claiming that he had defeated an unnamed challenger, which Wong says was an obvious reference to him. In response, Wong published his own account of the fight in the Chinese Pacific Weekly, a Chinese-language newspaper in San Francisco, with an invitation to a public rematch if Lee was not satisfied with the account. Lee did not respond to the invitation despite his reputation for violently responding to every provocation, and there were no further public announcements by either, though Lee continued to teach Caucasians. Jeet Kune Do The Jeet Kune Do emblem is a registered trademark held by the Bruce Lee Estate. The Chinese characters around the Taijitu symbol read: "Using no way as way" and "Having no limitation as limitation" The arrows represent the endless interaction between yang and yin. Jeet Kune Do originated in 1967. After filming one season of The Green Hornet, Lee found himself out of work and opened The Jun Fan Institute of Gung Fu. The controversial match with Wong Jack Man influenced Lee's philosophy about martial arts. Lee concluded that the fight had lasted too long and that he had failed to live up to his potential using his Wing Chun techniques. He took the view that traditional martial arts techniques were too rigid and formalistic to be practical in scenarios of chaotic street fighting. Lee decided to develop a system with an emphasis on "practicality, flexibility, speed, and efficiency". He started to use different methods of training such as weight training for strength, running for endurance, stretching for flexibility, and many others which he constantly adapted, including fencing and basic boxing techniques. Lee emphasised what he called "the style of no style". This consisted of getting rid of the formalised approach which Lee claimed was indicative of traditional styles. Lee felt the system he now called Jun Fan Gung Fu was even too restrictive, and eventually evolved into a philosophy and martial art he would come to call Jeet Kune Do or the Way of the Intercepting Fist. It is a term he would later regret, because Jeet Kune Do implied specific parameters that styles connote; whereas the idea of his martial art was to exist outside of parameters and limitations. Fitness and nutrition At 173 cm (5 ft 8 in) and 64 kg (141 lb), Lee was renowned for his physical fitness and vigor, achieved by using a dedicated fitness regimen to become as strong as possible. After his match with Wong Jack Man in 1965, Lee changed his approach toward martial arts training. Lee felt that many martial artists of his time did not spend enough time on physical conditioning. Lee included all elements of total fitness—muscular strength, muscular endurance, cardiovascular endurance, and flexibility. He used traditional bodybuilding techniques to build some muscle mass, not overdone as that could decrease speed or flexibility. At the same time in balance, Lee was careful to admonish that mental and spiritual preparation are fundamental to the success of physical training in martial arts skills. In Tao of Jeet Kune Do he wrote, "Training is one of the most neglected phases of athletics. Too much time is given to the development of skill and too little to the development of the individual for participation. ... JKD, ultimately is not a matter of petty techniques but of highly developed spirituality and physique." According to Linda Lee Cadwell, soon after he moved to the United States, Lee started to take nutrition seriously and developed an interest in health foods, high-protein drinks and vitamin and mineral supplements. He later concluded that in order to achieve a high-performance body, one could not fuel it with a diet of junk food, and with "the wrong fuel" one's body would perform sluggishly or sloppily. Lee also avoided baked goods and refined flour, describing them as providing calories which did nothing for his body.
    Bruce Lee Martial arts career Jun Fan Gung Fu Lee began teaching martial arts in the United States in 1959. He called what he taught Jun Fan Gung Fu (literally Bruce Lee's Kung Fu). It was basically his approach to Wing Chun. Lee taught friends he met in Seattle, starting with Judo practitioner Jesse Glover, who continued to teach some of Lee's early techniques. Taky Kimura became Lee's first Assistant Instructor and continued to teach his art and philosophy after Lee's death. Lee opened his first martial arts school, named the Lee Jun Fan Gung Fu Institute, in Seattle. Lee dropped out of college in the spring of 1964 and moved to Oakland to live with James Yimm Lee (嚴鏡海). James Lee was twenty years senior to Bruce Lee and a well known Chinese martial artist in the area. Together, they founded the second Jun Fan martial art studio in Oakland. James Lee was also responsible for introducing Bruce Lee to Ed Parker, American martial artist, and organizer of the Long Beach International Karate Championships at which Bruce Lee was later "discovered" by Hollywood. Long Beach International Karate Championships At the invitation of Ed Parker, Lee appeared in the 1964 Long Beach International Karate Championships and performed repetitions of two-finger push-ups (using the thumb and the index finger of one hand) with feet at approximately a shoulder-width apart. In the same Long Beach event he also performed the "One inch punch." Lee stood upright, his right foot forward with knees bent slightly, in front of a standing, stationary partner. Lee's right arm was partly extended and his right fist approximately one inch (2.5 cm) away from the partner's chest. Without retracting his right arm, Lee then forcibly delivered the punch to his partner while largely maintaining his posture, sending the partner backwards and falling into a chair said to be placed behind the partner to prevent injury, though his partner's momentum soon caused him to fall to the floor. His volunteer was Bob Baker of Stockton, California. "I told Bruce not to do this type of demonstration again", Baker recalled. "When he punched me that last time, I had to stay home from work because the pain in my chest was unbearable". It was at the 1964 championships where Lee first met Taekwondo master Jhoon Goo Rhee. The two developed a friendship – a relationship from which they benefited as martial artists. Rhee taught Lee the side kick in detail, and Lee taught Rhee the "non-telegraphic" punch. Lee appeared at the 1967 Long Beach International Karate Championships and performed various demonstrations, including the famous "unstoppable punch" against USKA world Karate champion Vic Moore. Lee allegedly told Moore that he was going to throw a straight punch to the face, and all he had to do was to try to block it. Lee took several steps back and asked if Moore was ready. When Moore nodded in affirmation, Lee glided towards him until he was within striking range. He then threw a straight punch directly at Moore's face, and stopped before impact. In eight attempts, Moore failed to block any of the punches. Fight with Wong Jack Man In Oakland, California in 1964 at Chinatown, Lee had a controversial private match with Wong Jack Man, a direct student of Ma Kin Fung known for his mastery of Xingyiquan, Northern Shaolin, and T'ai chi ch'uan. According to Lee, the Chinese community issued an ultimatum to him to stop teaching non-Chinese. When he refused to comply, he was challenged to a combat match with Wong. The arrangement was that if Lee lost, he would have to shut down his school; while if he won, then Lee would be free to teach Caucasians or anyone else. Wong denied this, stating that he requested to fight Lee after Lee boasted during one of his demonstrations at a Chinatown theatre that he could beat anyone in San Francisco, and that Wong himself did not discriminate against Caucasians or other non-Chinese. Lee commented, "That paper had all the names of the sifu from Chinatown, but they don't scare me". Individuals known to have witnessed the match include Cadwell, James Lee (Bruce Lee's associate, no relation), and William Chen, a teacher of T'ai chi ch'uan. Wong and William Chen stated that the fight lasted an unusually long 20–25 minutes. Wong claims that he had originally expected a serious but polite bout; however Lee had attacked him very aggressively with intent to kill, straight from the beginning of the bout when he had replied to Wong's traditional handshake offer by pretending to accept the handshake, but instead turning that hand into a spear aimed at Wong's eyes. Forced to defend his life, he had nonetheless refrained from striking Lee with killing force when the opportunity presented itself because it could earn him a prison sentence. The fight ended due to Lee's "unusually winded" condition, as opposed to a decisive blow by either fighter. According to Bruce Lee, Linda Lee Cadwell, and James Yimm Lee however, the fight lasted a mere 3 minutes with a decisive victory for Lee. In Cadwell's account, "The fight ensued, it was a no-holds-barred fight, it took three minutes. Bruce got this guy down to the ground and said 'Do you give up?' and the man said he gave up". A couple of weeks after the bout, Lee gave an interview claiming that he had defeated an unnamed challenger, which Wong says was an obvious reference to him. In response, Wong published his own account of the fight in the Chinese Pacific Weekly, a Chinese-language newspaper in San Francisco, with an invitation to a public rematch if Lee was not satisfied with the account. Lee did not respond to the invitation despite his reputation for violently responding to every provocation, and there were no further public announcements by either, though Lee continued to teach Caucasians. Jeet Kune Do The Jeet Kune Do emblem is a registered trademark held by the Bruce Lee Estate. The Chinese characters around the Taijitu symbol read: "Using no way as way" and "Having no limitation as limitation" The arrows represent the endless interaction between yang and yin. Jeet Kune Do originated in 1967. After filming one season of The Green Hornet, Lee found himself out of work and opened The Jun Fan Institute of Gung Fu. The controversial match with Wong Jack Man influenced Lee's philosophy about martial arts. Lee concluded that the fight had lasted too long and that he had failed to live up to his potential using his Wing Chun techniques. He took the view that traditional martial arts techniques were too rigid and formalistic to be practical in scenarios of chaotic street fighting. Lee decided to develop a system with an emphasis on "practicality, flexibility, speed, and efficiency". He started to use different methods of training such as weight training for strength, running for endurance, stretching for flexibility, and many others which he constantly adapted, including fencing and basic boxing techniques. Lee emphasised what he called "the style of no style". This consisted of getting rid of the formalised approach which Lee claimed was indicative of traditional styles. Lee felt the system he now called Jun Fan Gung Fu was even too restrictive, and eventually evolved into a philosophy and martial art he would come to call Jeet Kune Do or the Way of the Intercepting Fist. It is a term he would later regret, because Jeet Kune Do implied specific parameters that styles connote; whereas the idea of his martial art was to exist outside of parameters and limitations. Fitness and nutrition At 173 cm (5 ft 8 in) and 64 kg (141 lb), Lee was renowned for his physical fitness and vigor, achieved by using a dedicated fitness regimen to become as strong as possible. After his match with Wong Jack Man in 1965, Lee changed his approach toward martial arts training. Lee felt that many martial artists of his time did not spend enough time on physical conditioning. Lee included all elements of total fitness—muscular strength, muscular endurance, cardiovascular endurance, and flexibility. He used traditional bodybuilding techniques to build some muscle mass, not overdone as that could decrease speed or flexibility. At the same time in balance, Lee was careful to admonish that mental and spiritual preparation are fundamental to the success of physical training in martial arts skills. In Tao of Jeet Kune Do he wrote, "Training is one of the most neglected phases of athletics. Too much time is given to the development of skill and too little to the development of the individual for participation. ... JKD, ultimately is not a matter of petty techniques but of highly developed spirituality and physique." According to Linda Lee Cadwell, soon after he moved to the United States, Lee started to take nutrition seriously and developed an interest in health foods, high-protein drinks and vitamin and mineral supplements. He later concluded that in order to achieve a high-performance body, one could not fuel it with a diet of junk food, and with "the wrong fuel" one's body would perform sluggishly or sloppily. Lee also avoided baked goods and refined flour, describing them as providing calories which did nothing for his body.
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  • Bruce Lee Life Early Life Bruce Lee was born on November 27, 1940, at the Chinese Hospital, in San Francisco's Chinatown. According to the Chinese zodiac, Lee was born in both the hour and the year of the Dragon, which according to tradition is a strong and fortuitous omen. Bruce's father, Lee Hoi-chuen, (李海泉) was Han Chinese, and his mother, Grace Ho (何愛瑜), was of half-Chinese and half-Caucasian descent. Grace Ho was the adopted daughter of Ho Kom-tong (Ho Gumtong, 何甘棠) and the niece of Sir Robert Ho-tung, both notable Hong Kong businessmen and philanthropists, and was a reportedly a half-German Catholic. Bruce was the fourth child of five children: Phoebe Lee (李秋源), Agnes Lee (李秋鳳), Peter Lee (李忠琛), and Robert Lee (李振輝). Lee and his parents returned to Hong Kong when he was three months old. Lee's Cantonese birth name was Lee Jun-fan (李振藩). The name homophonically means "return again", and was given to Lee by his mother, who felt he would return to the United States once he came of age. Because of his mother's superstitious nature, she had originally named him Sai-fon (細鳳), which is a feminine name meaning "small phoenix". The English name "Bruce" is thought to have been given by the hospital attending physician, Dr. Mary Glover. Lee had three other Chinese names: Li Yuanxin (李源鑫), a family/clan name; Li Yuanjian (李元鑒), which he used as a student name while he was attending La Salle College, and his Chinese screen name Li Xiaolong (李小龍; Xiaolong means "little dragon"). Lee's given name Jun-fan was originally written in Chinese as 震藩, however, the Jun (震) Chinese character was identical to part of his grandfather's name, Lee Jun-biu (李震彪). Hence, the Chinese character for Jun in Lee's name was changed to the homonym 振 instead, to avoid naming taboo in Chinese tradition. Family Lee's father, Lee Hoi-chuen, was one of the leading Cantonese opera and film actors at the time, and was embarking on a year-long opera tour with his family on the eve of the Japanese invasion of Hong Kong. Lee Hoi-chuen had been touring the United States for many years and performing at numerous Chinese communities there. Although many of his peers decided to stay in the United States, Lee Hoi-chuen returned to Hong Kong after Bruce's birth. Within months, Hong Kong was invaded and the Lees lived for three years and eight months under Japanese occupation. After the war ended, Lee Hoi-chuen resumed his acting career and became a more popular actor during Hong Kong's rebuilding years. Lee's mother, Grace Ho, was from one of the wealthiest and most powerful clans in Hong Kong, the Ho-tungs. She was the niece of Sir Robert Ho-tung, the Eurasian patriarch of the clan. As such, the young Bruce Lee grew up in an affluent and privileged environment. Despite the advantage of his family's status, the neighborhood in which Lee grew up became overcrowded, dangerous, and full of gang rivalries due to an influx of refugees fleeing communist China for Hong Kong, at that time a British Crown colony. After Lee was involved in several street fights, his parents decided that he needed to be trained in the martial arts. Lee's first introduction to martial arts was through his father, from whom he learned the fundamentals of Wu-style t'ai chi ch'uan. Wing Chun The largest influence on Lee's martial arts development was his study of Wing Chun. Lee began training in Wing Chun when he was 16 years old under the Wing Chun teacher Yip Man in 1957, after losing several fights with rival gang members. Yip's regular classes generally consisted of the forms practice, chi sao (sticking hands) drills, wooden dummy techniques, and free-sparring. There was no set pattern to the classes. Yip tried to keep his students from fighting in the street gangs of Hong Kong by encouraging them to fight in organized competitions. After a year into his Wing Chun training, most of Yip Man's other students refused to train with Lee after they learned of his mixed ancestry, as the Chinese were generally against teaching their martial arts techniques to non-Asians. Lee's sparring partner, Hawkins Cheung states, "Probably fewer than six people in the whole Wing Chun clan were personally taught, or even partly taught, by Yip Man". However, Lee showed a keen interest in Wing Chun, and continued to train privately with Yip Man and Wong Shun Leung in 1955. Wan Kam Leung, a student of Wong's, witnessed a sparring bout between Wong and Lee, and noted the speed and precision with which Lee was able to deliver his kicks. Lee continued to train with Wong Shun Leung after later returning to Hong Kong from America. Leaving Hong Kong After attending Tak Sun School (德信學校) (several blocks from his home at 218 Nathan Road, Kowloon), Lee entered the primary school division of La Salle College at the age of 12. In around 1956, due to poor academic performance (or possibly poor conduct as well), he was transferred to St. Francis Xavier's College (high school) where he would be mentored by Brother Edward, a teacher and coach of the school boxing team. In the spring of 1959, Lee got into yet another street fight and the police were called. Until his late teens, Lee's street fights became more frequent and included beating the son of a feared triad family. Eventually, Lee's father decided his son should leave Hong Kong to pursue a safer and healthier life in the United States. His parents confirmed the police's fear that this time Lee's opponent had an organised crime background, and there was the possibility that a contract was out for his life. The police detective came and he says "Excuse me Mr. Lee, your son is really fighting bad in school. If he gets into just one more fight I might have to put him in jail". — Robert Lee In April 1959, Lee's parents decided to send him to the United States to stay with his older sister, Agnes Lee (李秋鳳), who was already living with family friends in San Francisco. New life in America. At the age of 18, Lee returned to the United States with $100 in his pocket. After living in San Francisco for several months, he moved to Seattle in 1959, to continue his high school education, where he also worked for Ruby Chow as a live-in waiter at her restaurant. Chow's husband was a co-worker and friend of Lee's father. Lee's elder brother Peter Lee (李忠琛) would also join him in Seattle for a short stay before moving on to Minnesota to attend college. In December 1960, Lee completed his high school education and received his diploma from Edison Technical School (now Seattle Central Community College, located on Capitol Hill in Seattle). In March 1961, Lee enrolled at the University of Washington, majoring in drama according to a 1999 article in the university's alumni magazine, not in philosophy as stated by Lee himself and many others. Lee also studied philosophy, psychology, and various other subjects. It was at the University of Washington that he met his future wife Linda Emery, a fellow student studying to become a teacher, whom he married in August 1964. Lee had two children with Linda Emery, Brandon Lee (1965–93) and Shannon Lee (born 1969).
    Bruce Lee Life Early Life Bruce Lee was born on November 27, 1940, at the Chinese Hospital, in San Francisco's Chinatown. According to the Chinese zodiac, Lee was born in both the hour and the year of the Dragon, which according to tradition is a strong and fortuitous omen. Bruce's father, Lee Hoi-chuen, (李海泉) was Han Chinese, and his mother, Grace Ho (何愛瑜), was of half-Chinese and half-Caucasian descent. Grace Ho was the adopted daughter of Ho Kom-tong (Ho Gumtong, 何甘棠) and the niece of Sir Robert Ho-tung, both notable Hong Kong businessmen and philanthropists, and was a reportedly a half-German Catholic. Bruce was the fourth child of five children: Phoebe Lee (李秋源), Agnes Lee (李秋鳳), Peter Lee (李忠琛), and Robert Lee (李振輝). Lee and his parents returned to Hong Kong when he was three months old. Lee's Cantonese birth name was Lee Jun-fan (李振藩). The name homophonically means "return again", and was given to Lee by his mother, who felt he would return to the United States once he came of age. Because of his mother's superstitious nature, she had originally named him Sai-fon (細鳳), which is a feminine name meaning "small phoenix". The English name "Bruce" is thought to have been given by the hospital attending physician, Dr. Mary Glover. Lee had three other Chinese names: Li Yuanxin (李源鑫), a family/clan name; Li Yuanjian (李元鑒), which he used as a student name while he was attending La Salle College, and his Chinese screen name Li Xiaolong (李小龍; Xiaolong means "little dragon"). Lee's given name Jun-fan was originally written in Chinese as 震藩, however, the Jun (震) Chinese character was identical to part of his grandfather's name, Lee Jun-biu (李震彪). Hence, the Chinese character for Jun in Lee's name was changed to the homonym 振 instead, to avoid naming taboo in Chinese tradition. Family Lee's father, Lee Hoi-chuen, was one of the leading Cantonese opera and film actors at the time, and was embarking on a year-long opera tour with his family on the eve of the Japanese invasion of Hong Kong. Lee Hoi-chuen had been touring the United States for many years and performing at numerous Chinese communities there. Although many of his peers decided to stay in the United States, Lee Hoi-chuen returned to Hong Kong after Bruce's birth. Within months, Hong Kong was invaded and the Lees lived for three years and eight months under Japanese occupation. After the war ended, Lee Hoi-chuen resumed his acting career and became a more popular actor during Hong Kong's rebuilding years. Lee's mother, Grace Ho, was from one of the wealthiest and most powerful clans in Hong Kong, the Ho-tungs. She was the niece of Sir Robert Ho-tung, the Eurasian patriarch of the clan. As such, the young Bruce Lee grew up in an affluent and privileged environment. Despite the advantage of his family's status, the neighborhood in which Lee grew up became overcrowded, dangerous, and full of gang rivalries due to an influx of refugees fleeing communist China for Hong Kong, at that time a British Crown colony. After Lee was involved in several street fights, his parents decided that he needed to be trained in the martial arts. Lee's first introduction to martial arts was through his father, from whom he learned the fundamentals of Wu-style t'ai chi ch'uan. Wing Chun The largest influence on Lee's martial arts development was his study of Wing Chun. Lee began training in Wing Chun when he was 16 years old under the Wing Chun teacher Yip Man in 1957, after losing several fights with rival gang members. Yip's regular classes generally consisted of the forms practice, chi sao (sticking hands) drills, wooden dummy techniques, and free-sparring. There was no set pattern to the classes. Yip tried to keep his students from fighting in the street gangs of Hong Kong by encouraging them to fight in organized competitions. After a year into his Wing Chun training, most of Yip Man's other students refused to train with Lee after they learned of his mixed ancestry, as the Chinese were generally against teaching their martial arts techniques to non-Asians. Lee's sparring partner, Hawkins Cheung states, "Probably fewer than six people in the whole Wing Chun clan were personally taught, or even partly taught, by Yip Man". However, Lee showed a keen interest in Wing Chun, and continued to train privately with Yip Man and Wong Shun Leung in 1955. Wan Kam Leung, a student of Wong's, witnessed a sparring bout between Wong and Lee, and noted the speed and precision with which Lee was able to deliver his kicks. Lee continued to train with Wong Shun Leung after later returning to Hong Kong from America. Leaving Hong Kong After attending Tak Sun School (德信學校) (several blocks from his home at 218 Nathan Road, Kowloon), Lee entered the primary school division of La Salle College at the age of 12. In around 1956, due to poor academic performance (or possibly poor conduct as well), he was transferred to St. Francis Xavier's College (high school) where he would be mentored by Brother Edward, a teacher and coach of the school boxing team. In the spring of 1959, Lee got into yet another street fight and the police were called. Until his late teens, Lee's street fights became more frequent and included beating the son of a feared triad family. Eventually, Lee's father decided his son should leave Hong Kong to pursue a safer and healthier life in the United States. His parents confirmed the police's fear that this time Lee's opponent had an organised crime background, and there was the possibility that a contract was out for his life. The police detective came and he says "Excuse me Mr. Lee, your son is really fighting bad in school. If he gets into just one more fight I might have to put him in jail". — Robert Lee In April 1959, Lee's parents decided to send him to the United States to stay with his older sister, Agnes Lee (李秋鳳), who was already living with family friends in San Francisco. New life in America. At the age of 18, Lee returned to the United States with $100 in his pocket. After living in San Francisco for several months, he moved to Seattle in 1959, to continue his high school education, where he also worked for Ruby Chow as a live-in waiter at her restaurant. Chow's husband was a co-worker and friend of Lee's father. Lee's elder brother Peter Lee (李忠琛) would also join him in Seattle for a short stay before moving on to Minnesota to attend college. In December 1960, Lee completed his high school education and received his diploma from Edison Technical School (now Seattle Central Community College, located on Capitol Hill in Seattle). In March 1961, Lee enrolled at the University of Washington, majoring in drama according to a 1999 article in the university's alumni magazine, not in philosophy as stated by Lee himself and many others. Lee also studied philosophy, psychology, and various other subjects. It was at the University of Washington that he met his future wife Linda Emery, a fellow student studying to become a teacher, whom he married in August 1964. Lee had two children with Linda Emery, Brandon Lee (1965–93) and Shannon Lee (born 1969).
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  • Empty hand 1. Siu Nim Tao (小念頭/小念头; xiǎo niàn tóu; Yale Cantonese: síu nihm tàuh; "little idea" or "little imagination") or Siu Lim Tao (小練頭/小练头; xiǎo liàn tóu; Yale Cantonese: síu lihn tàuh; "little practice"). The first, and most important form in Wing Chun, Siu Lim Tao, is the foundation or "seed" of the art from which all succeeding forms and techniques depend. Fundamental rules of balance and body structure are developed here. Using a car analogy: for some branches this would provide the chassis, for others this is the engine. It serves basically as the alphabet for the system. Some branches view the symmetrical stance as the fundamental fighting stance, while others see it as more a training stance used in developing technique. 2. Chum Kiu (尋橋/寻桥; pinyin: xún qiáo; Yale Cantonese: cham4 kiu4; "seeking the bridge". Alternately "sinking bridge" pinyin: chen qiáo; Yale Cantonese: sám kìuh;). The second form, Chum Kiu, focuses on coordinated movement of bodymass and entry techniques to "bridge the gap" between practitioner and opponent and move in to disrupt their structure and balance. Close-range attacks using the elbows and knees are also developed here. It also teaches methods of recovering position and centerline when in a compromised position where Siu Nim Tao structure has been lost. For some branches bodyweight in striking is a central theme, whether it be from pivoting (rotational) or stepping (translational). Likewise for some branches, this form provides the engine to the car. For branches who use the "sinking bridge" interpretation, the form takes on more emphasis of an "uprooting" context adding multi-dimensional movement and spiraling to the already developed engine. 3. Biu Tze (鏢指/镖指; pinyin: biāo zhǐ; Yale Cantonese: bìu jí; "darting fingers"). The third form, Biu Jee, is composed of extreme short-range and extreme long-range techniques, low kicks and sweeps, and "emergency techniques" to counter-attack when structure and centerline have been seriously compromised, such as when the practitioner is seriously injured. As well as pivoting and stepping, developed in Chum Kiu, a third degree of freedom involving more upper body and stretching is developed for more power. Such movements include very close range elbow strikes and finger thrusts to the throat. For some branches this is the turbo-charger of the car. For others it can be seen as a "pit stop" kit that should never come in to play, recovering your "engine" when it has been lost. Still other branches view this form as imparting deadly "killing" and maiming techniques that should never be used if you can help it. A common wing chun saying is "Biu Jee doesn't go out the door." Some interpret this to mean the form should be kept secret, others interpret it as meaning it should never be used if you can help it. Wooden dummy Muk Yan Jong (木人樁/木人桩; pinyin: mùrénzhuāng; Yale Cantonese: muhk yàhn jòng; "wooden dummy") The Muk Yan Jong form is performed against a "wooden dummy", a thick wooden post with three arms and a leg mounted on a slightly springy frame representing a stationary human opponent. Although representative of a human opponent, the dummy is not a physical representation of a human, but an energetic one. Wooden dummy practice aims to refine a practitioner's understanding of angles, positions, and footwork, and to develop full body power. It is here that the open hand forms are pieced together and understood as a whole. Forms Both the Way Yan (Weng Chun) and Nguyễn Tế-Công branches use different curricula of empty hand forms. The Tam Yeung and Fung Sang lineages both trace their origins to Leung Jan's retirement to his native village of Gu Lao, where he taught a curriculum of San Sik. The Siu Lien Tao (Little First Training) of Cho Ga Wing Chun is one long form that includes movements that are comparative to a combination of Siu Nim Tao, Chum Kiu, and Biu Jee of other families. The other major forms of the style are Sui Da ("Random Striking"), Chui Da ("Chase Striking"), Fa Kuen ("Variegated Fist"), Jin Jeung ("Arrow Palm"), Jin Kuen ("Arrow Fist"), Joy Kuen ("Drunken Fist"), Sup Saam Sao ("Thirteen Hands"), and Chi Sao Lung ("Sticking Hands Set"). Also, a few family styles of Wing-Chun (especially those coming from the "Hong Sun Hay Ban Tong" (Red Boat/Junk Opera Society) have a combination advanced form called; "Saam Baai Fut" (3 Bows to Buddha) which includes many flow/leak techniques from all of the first 'standard' 6 forms. Weapons Once correct force generation in the open-handed forms is achieved, the student is ready to progress to weapons. With the open hand forms delivering force to the end of the finger tips, the idea is to be able to extend that force further to the end of a weapon as an extension of the body, using the same principles. Also, these weapons forms can be used as an exercise to strengthen the forearms and wrists even further. 1. Known as Yee Jee Seung Do (二字雙刀/二字双刀, pinyin: èr zì shuāng dāo, "Parallel Shape Double Knives") and Baat Jaam Do (八斬刀/八斩刀, pinyin: bā zhǎn dāo, "Eight Chopping/Slashing Knives"). A form involving a pair of large "Butterfly Knives", slightly smaller than short swords (Dao). Historically the knives were also referred to as Dit Ming Do ("Life-Taking Knives"). 2. Luk Dim Boon Gwun (六點半棍/六点半棍, pinyin: liù diǎn bàn gùn, "Six and A Half Point Pole"). "Long Pole"— a tapered wooden pole ranging anywhere from 8 to 13 feet in length. Also referred to as "Dragon Pole" by some branches. For some branches that use "Six and A Half Point Pole", their 7 principles of Luk Dim Boon Gwun (Tai-uprooting, lan-to expand, dim-shock, kit-deflect, got-cut down, wan-circle, lau-flowing) are used throughout the unarmed combat as well. The name six and a half point pole comes from these 7 principles, with the last principle:Lau, or Flowing counting as half a point. Chi Sao Chi Sao (Chinese 黐手, Cantonese chi1 sau², Mandarin chǐshǒu) or "sticking hands" is a term for the principle and drills used for the development of automatic reflexes upon contact and the idea of "sticking" to the opponent (also known as "sensitivity training"). In reality, the intention is not to "stick" to your opponent at all costs, but rather to protect your centerline while simultaneously attacking your opponent's centerline. In Wing Chun, this is practiced by two practitioners maintaining contact with each other's forearms while executing techniques, thereby training each other to sense changes in body mechanics, pressure, momentum and "feel". The increased sensitivity gained from this drill helps a practitioner attack and counter an opponent's movements precisely, quickly, and with appropriate techniques. Chi Sao additionally refers to methods of rolling hands drills (Luk Sao). Luk Sao participants push and "roll" their forearms against each other in a single circle while trying to remain in relaxed form. The aim is to feel force, test resistance, and find defensive gaps. Other branches have a version of this practice where each arm rolls in small, separate circles. Luk Sao is most notably taught within the Pan Nam branch of Wing Chun where both the larger rolling drills as well as the smaller, separate-hand circle drills are taught. In some lineages (such as the Yip Man and Jiu Wan branches), Chi Sao drills begin with one-armed sets called Dan Chi Sao which help the novice student to get the feel of the exercise; each practitioner uses one hand from the same side as they face each other. Chi Sao is a sensitivity drill to train and obtain specific responses and should not be confused with actual sparring or fighting though it can be practiced or expressed in a combat form. Chi Geok Chi Geok or "Sticking-legs," is the lower-body equivalent of the upper body's Chi Sao training, aimed on developing awareness in the lower body and obtaining relaxation of the legs. Mook Wan "Wooden Ring", is another, somewhat rare training-tool in some families of Wing Chun. An approximately 10 inch to 14 inch ring made of bamboo or rattan (some schools use a metal ring), the Mook Wan is used for training the wrists and forearms, and to instruct the student in "flow" from technique to technique. Some schools set up a form for this technique, while other schools train techniques and strategies without a formulated pattern.
    Empty hand 1. Siu Nim Tao (小念頭/小念头; xiǎo niàn tóu; Yale Cantonese: síu nihm tàuh; "little idea" or "little imagination") or Siu Lim Tao (小練頭/小练头; xiǎo liàn tóu; Yale Cantonese: síu lihn tàuh; "little practice"). The first, and most important form in Wing Chun, Siu Lim Tao, is the foundation or "seed" of the art from which all succeeding forms and techniques depend. Fundamental rules of balance and body structure are developed here. Using a car analogy: for some branches this would provide the chassis, for others this is the engine. It serves basically as the alphabet for the system. Some branches view the symmetrical stance as the fundamental fighting stance, while others see it as more a training stance used in developing technique. 2. Chum Kiu (尋橋/寻桥; pinyin: xún qiáo; Yale Cantonese: cham4 kiu4; "seeking the bridge". Alternately "sinking bridge" pinyin: chen qiáo; Yale Cantonese: sám kìuh;). The second form, Chum Kiu, focuses on coordinated movement of bodymass and entry techniques to "bridge the gap" between practitioner and opponent and move in to disrupt their structure and balance. Close-range attacks using the elbows and knees are also developed here. It also teaches methods of recovering position and centerline when in a compromised position where Siu Nim Tao structure has been lost. For some branches bodyweight in striking is a central theme, whether it be from pivoting (rotational) or stepping (translational). Likewise for some branches, this form provides the engine to the car. For branches who use the "sinking bridge" interpretation, the form takes on more emphasis of an "uprooting" context adding multi-dimensional movement and spiraling to the already developed engine. 3. Biu Tze (鏢指/镖指; pinyin: biāo zhǐ; Yale Cantonese: bìu jí; "darting fingers"). The third form, Biu Jee, is composed of extreme short-range and extreme long-range techniques, low kicks and sweeps, and "emergency techniques" to counter-attack when structure and centerline have been seriously compromised, such as when the practitioner is seriously injured. As well as pivoting and stepping, developed in Chum Kiu, a third degree of freedom involving more upper body and stretching is developed for more power. Such movements include very close range elbow strikes and finger thrusts to the throat. For some branches this is the turbo-charger of the car. For others it can be seen as a "pit stop" kit that should never come in to play, recovering your "engine" when it has been lost. Still other branches view this form as imparting deadly "killing" and maiming techniques that should never be used if you can help it. A common wing chun saying is "Biu Jee doesn't go out the door." Some interpret this to mean the form should be kept secret, others interpret it as meaning it should never be used if you can help it. Wooden dummy Muk Yan Jong (木人樁/木人桩; pinyin: mùrénzhuāng; Yale Cantonese: muhk yàhn jòng; "wooden dummy") The Muk Yan Jong form is performed against a "wooden dummy", a thick wooden post with three arms and a leg mounted on a slightly springy frame representing a stationary human opponent. Although representative of a human opponent, the dummy is not a physical representation of a human, but an energetic one. Wooden dummy practice aims to refine a practitioner's understanding of angles, positions, and footwork, and to develop full body power. It is here that the open hand forms are pieced together and understood as a whole. Forms Both the Way Yan (Weng Chun) and Nguyễn Tế-Công branches use different curricula of empty hand forms. The Tam Yeung and Fung Sang lineages both trace their origins to Leung Jan's retirement to his native village of Gu Lao, where he taught a curriculum of San Sik. The Siu Lien Tao (Little First Training) of Cho Ga Wing Chun is one long form that includes movements that are comparative to a combination of Siu Nim Tao, Chum Kiu, and Biu Jee of other families. The other major forms of the style are Sui Da ("Random Striking"), Chui Da ("Chase Striking"), Fa Kuen ("Variegated Fist"), Jin Jeung ("Arrow Palm"), Jin Kuen ("Arrow Fist"), Joy Kuen ("Drunken Fist"), Sup Saam Sao ("Thirteen Hands"), and Chi Sao Lung ("Sticking Hands Set"). Also, a few family styles of Wing-Chun (especially those coming from the "Hong Sun Hay Ban Tong" (Red Boat/Junk Opera Society) have a combination advanced form called; "Saam Baai Fut" (3 Bows to Buddha) which includes many flow/leak techniques from all of the first 'standard' 6 forms. Weapons Once correct force generation in the open-handed forms is achieved, the student is ready to progress to weapons. With the open hand forms delivering force to the end of the finger tips, the idea is to be able to extend that force further to the end of a weapon as an extension of the body, using the same principles. Also, these weapons forms can be used as an exercise to strengthen the forearms and wrists even further. 1. Known as Yee Jee Seung Do (二字雙刀/二字双刀, pinyin: èr zì shuāng dāo, "Parallel Shape Double Knives") and Baat Jaam Do (八斬刀/八斩刀, pinyin: bā zhǎn dāo, "Eight Chopping/Slashing Knives"). A form involving a pair of large "Butterfly Knives", slightly smaller than short swords (Dao). Historically the knives were also referred to as Dit Ming Do ("Life-Taking Knives"). 2. Luk Dim Boon Gwun (六點半棍/六点半棍, pinyin: liù diǎn bàn gùn, "Six and A Half Point Pole"). "Long Pole"— a tapered wooden pole ranging anywhere from 8 to 13 feet in length. Also referred to as "Dragon Pole" by some branches. For some branches that use "Six and A Half Point Pole", their 7 principles of Luk Dim Boon Gwun (Tai-uprooting, lan-to expand, dim-shock, kit-deflect, got-cut down, wan-circle, lau-flowing) are used throughout the unarmed combat as well. The name six and a half point pole comes from these 7 principles, with the last principle:Lau, or Flowing counting as half a point. Chi Sao Chi Sao (Chinese 黐手, Cantonese chi1 sau², Mandarin chǐshǒu) or "sticking hands" is a term for the principle and drills used for the development of automatic reflexes upon contact and the idea of "sticking" to the opponent (also known as "sensitivity training"). In reality, the intention is not to "stick" to your opponent at all costs, but rather to protect your centerline while simultaneously attacking your opponent's centerline. In Wing Chun, this is practiced by two practitioners maintaining contact with each other's forearms while executing techniques, thereby training each other to sense changes in body mechanics, pressure, momentum and "feel". The increased sensitivity gained from this drill helps a practitioner attack and counter an opponent's movements precisely, quickly, and with appropriate techniques. Chi Sao additionally refers to methods of rolling hands drills (Luk Sao). Luk Sao participants push and "roll" their forearms against each other in a single circle while trying to remain in relaxed form. The aim is to feel force, test resistance, and find defensive gaps. Other branches have a version of this practice where each arm rolls in small, separate circles. Luk Sao is most notably taught within the Pan Nam branch of Wing Chun where both the larger rolling drills as well as the smaller, separate-hand circle drills are taught. In some lineages (such as the Yip Man and Jiu Wan branches), Chi Sao drills begin with one-armed sets called Dan Chi Sao which help the novice student to get the feel of the exercise; each practitioner uses one hand from the same side as they face each other. Chi Sao is a sensitivity drill to train and obtain specific responses and should not be confused with actual sparring or fighting though it can be practiced or expressed in a combat form. Chi Geok Chi Geok or "Sticking-legs," is the lower-body equivalent of the upper body's Chi Sao training, aimed on developing awareness in the lower body and obtaining relaxation of the legs. Mook Wan "Wooden Ring", is another, somewhat rare training-tool in some families of Wing Chun. An approximately 10 inch to 14 inch ring made of bamboo or rattan (some schools use a metal ring), the Mook Wan is used for training the wrists and forearms, and to instruct the student in "flow" from technique to technique. Some schools set up a form for this technique, while other schools train techniques and strategies without a formulated pattern.
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  • Wing Chun Curriculum Forms and san sik Forms are meditative, solitary exercises which develop self-awareness, balance, relaxation and sensitivity. Forms also train the practitioner in the fundamental movement and the correct force generation of Wing Chun. San Sik (translated as Separate Forms) are compact in structure. They can be loosely grouped into three broad categories: 1) focus on building body structure through basic punching, standing, turning, and stepping drills; 2) fundamental arm cycles and changes, firmly ingraining the cardinal tools for interception and adaptation; and 3) sensitivity training and combination techniques. It is from the forms and san sik that all Wing Chun techniques are derived. Depending on lineage, the focus, content and intent of each form can have distinct differences which can therefore have far reaching implications. This also means that there are a few different ideas concerning what constitutes progression in the curriculum from form to form, so only a general description of overlap between different schools of thought is possible here. What's commonly seen are six Wing Chun forms: three empty hand forms, one "wooden dummy" form, and two weapons forms.
    Wing Chun Curriculum Forms and san sik Forms are meditative, solitary exercises which develop self-awareness, balance, relaxation and sensitivity. Forms also train the practitioner in the fundamental movement and the correct force generation of Wing Chun. San Sik (translated as Separate Forms) are compact in structure. They can be loosely grouped into three broad categories: 1) focus on building body structure through basic punching, standing, turning, and stepping drills; 2) fundamental arm cycles and changes, firmly ingraining the cardinal tools for interception and adaptation; and 3) sensitivity training and combination techniques. It is from the forms and san sik that all Wing Chun techniques are derived. Depending on lineage, the focus, content and intent of each form can have distinct differences which can therefore have far reaching implications. This also means that there are a few different ideas concerning what constitutes progression in the curriculum from form to form, so only a general description of overlap between different schools of thought is possible here. What's commonly seen are six Wing Chun forms: three empty hand forms, one "wooden dummy" form, and two weapons forms.
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  • Wing Chun Characteristics Balance, structure and stance Some Wing Chun practitioners believe that the person with better body structure will win. A correct Wing Chun stance is like a piece of bamboo, firm but flexible, rooted but yielding. This structure is used to either deflect external forces or redirect them. Balance is related to structure because a well-balanced body recovers more quickly from stalled attacks and structure is maintained. Wing Chun trains the awareness of one's own body movement derived from muscular, tendon, and articular sources. Performing Wing Chun's forms such as Chum Kiu or the Wooden Dummy form greatly improve proprioception. Wing Chun favours a high, narrow stance with the elbows kept close to the body. Within the stance, arms are positioned across the vitals of the centerline. Shifting or turning within a stance is carried out variantly on the heels, balls, or middle (K1 or Kidney 1 point) of the foot depending on lineage. All attacks and counter-attacks are initiated from this firm, stable base. Wing Chun rarely compromises structure for more powerful attacks because this is believed to create defensive openings which may be exploited. Structure is viewed as important, not only for reasons of defense, but also for attack. When the practitioner is effectively "rooted", or aligned so as to be braced against the ground, the force of the hit is believed to be far more devastating. Additionally, the practice of "settling" one's opponent to brace them more effectively against the ground aids in delivering as much force as possible to them. Relaxation Softness (via relaxation) and performing techniques in a relaxed manner, is fundamental to Wing Chun. 1. Tension reduces punching speed and power. Muscles act in pairs in opposition to each other (e.g. biceps and triceps). If the arm is tensed, maximum punching speed cannot be achieved as the biceps will be opposing the extension of the arm. In Wing Chun, the arm should be relaxed before beginning the punching motion. 2. Unnecessary muscle tension wastes energy and causes fatigue. 3. Tense, stiff arms are less fluid and sensitive during trapping and chi sao. 4. A tense, stiff limb provides an easy handle for an opponent to push or pull with, whereas a relaxed limb provides an opponent less to work with. 5. A relaxed, but focused, limb affords the ability to feel "holes" or weaknesses in the opponent's structure (see Sensitivity section). With the correct forwarding these "holes" grant a path into attacking the opponent. 6. Muscular struggle reduces a fight to who is stronger. Minimum brute strength in all movement becomes an equalizer in uneven strength confrontations. This is very much in the spirit of the tale of Ng Mui. Centerline While the existence of a "central axis" concept is unified in Wing Chun, the interpretation of the centerline concept itself is not. Many variations exist, with some lineages defining anywhere from a single "centerline" to multiple lines of interaction and definition. Traditionally the centerline is considered to be the vertical axis from the top of a human's head to the groin. The human body's prime striking targets are considered to be on or near this line, including eyes, nose, throat, solar plexus, stomach, pelvis and groin. Wing Chun techniques are generally "closed", with the limbs drawn in to protect the central area and also to maintain balance. In most circumstances, the hands do not move beyond the vertical circle that is described by swinging the arms in front, with the hands crossed at the wrists. To reach outside this area, footwork is used. A large emphasis and time investment in training Chi Sao exercise emphasizes positioning to dominate this centerline. The stance and guard all point at or through the center to concentrate physical and mental intent of the entire body to the one target. Wing Chun practitioners attack within this central area to transmit force more effectively, since it targets the "core center" (or "mother line", another center defined in some lineages and referring to the vertical axis of the human body where the center of gravity lies). For example, striking an opponent's shoulder will twist the body, dispelling some of the force and weakening the strike, as well as compromising the striker's position. Striking closer to the center transmits more force directly into the body. Punches Due to the emphasis on the centerline, the straight punch is the most common strike in Wing Chun. However, the principle of simultaneous attack and defense (Lin Sil Die Dar) suggests that all movements in the Siu Nim Tau with a forward execution flow into a strike if no effective resistance is met, without need for recomposure. Other explicit examples of punches can be found in the Chum Kiu and Bil Jee forms, although these punches may appear to be superficially different they are simply the result of the punch beginning from a different origin position while following the same fundamental idea, to punch in a straight line following the shortest distance between the fist and the opponent. The punch is the most basic and fundamental in Wing Chun and is usually thrown with the elbow down and in front of the body. Depending on the lineage, the fist is held anywhere from vertical to horizontal (palm side up). The contact points also vary from the top two knuckles, to the middle two knuckles, to the bottom three knuckles. Punches do not turn at the wrist as a primal directive is economy of motion and this would create two distinct motions for a single movement. When executing the punch, one must relax and not use the shoulders or activate the trapezius muscles. The punch comes from the center, Kuen Yau Sum Faat (The punch starts from the heart). The punch is not propelled forward by the elbow, it is projected by simply reaching forward with a closed but relaxed fist as it is a maxim that the body part closest to the intended direction begins the motion. Wing Chun primarily encourages utilizing the whole upper body from the waist to maximize power, this is often referred to as "coiling", which increases impact and minimizes "telegraphing" strikes, and is motivated by observations of the snake. Punches that do not utilize maximum body mass such as punches thrown in quick succession in a "straight blast" or "chain punching" are executed correctly, when used primarily for disorienting and off-balancing the opponent. Criticisms of favoring weak punches are a misunderstanding of their intended purpose. Wing Chun favors the vertical punch for several reasons: 1. Directness. The punch is not "loaded" by pulling the elbow behind the body. The punch travels straight towards the target from the guard position (hands are held in front of the chest). 2. Protection. The elbow is kept low to cover the front midsection of the body. It is more difficult for an opponent to execute an elbow lock/break when the elbow occupies this position. This aids in generating power by use of the entire body structure rather than only the arm to strike. Also with the elbow down, it offers less opening for the body to be attacked while the forearm and punch intercept space towards the head and upper body. 3. Strength and Impact. Wing Chun practitioners believe that because the elbow is behind the fist during the strike, it is thereby supported by the strength of the entire body rather than just a swinging fist, and therefore has more impact. A common analogy is a baseball bat being swung at someone's head (a round-house punch), as opposed to the butt end of the bat being thrust forward into the opponent's face (wing chun punch), which would cause far more damage than a glancing hit and is not as easy to evade. Many skilled practitioners pride themselves on being able to generate "short power" or large amount of power in a short space. A common demonstration of this is the "one-inch punch", a punch that starts only an inch away from the target yet delivers an explosive amount of force. This is a principle example of a coiled strike in which multiple abdominal muscles can contribute to the punching power while being imperceptible to the attacker. It is a common misconception that "one-inch punches" utilize a snapping of the wrist. 4. Alignment & Structure. Because of Wing Chun's usage of stance, the vertical punch is thus more suitable. The limb directly in front of the chest, elbow down, vertical nature of the punch coupled with a snap twisting of the waist requires a practitioner's body to naturally untwist or release before the rebound of the punch. This effectively demonstrates an understanding of the equal and opposite force reactions attributed to Newtonian Physics. This is a desirable trait to a Wing Chun practitioner because it promotes the use of the entire body structure to generate power and prevents wrist injury or being pushed away by the high degree of forward power being reflected. Kicks Kicks can be explicitly found in the Chum Kiu and Mook Jong forms, though some have made interpretations of small leg movements in the Siu Nim Tau and Bil Jee to contain information on kicking as well. Depending on lineage, a beginner is often introduced to basic kicking before learning the appropriate form. Traditionally, kicks are kept below the waist. This is characteristic of southern Chinese martial arts, in contrast to northern systems which utilize many high kicks. Kicks in Wing Chun are mostly directed at the lower half of the body. Wing Chun kicks are designed to knock an opponent off balance, break their leg, or to bring an opponent on their knees. Variations on a front kick are performed striking with the heel. The body may be square and the knee and foot are vertical on contact (Chum Kiu), or a pivot may be involved with the foot and knee on a plane at an angle (Mook Jong). At short distances this can become a knee. A roundhouse kick is performed striking with the shin in a similar manner to the Muay Thai version with most of the power coming from the body pivot. This kick is usually used as a finisher at closer range, targeting anywhere between the ribs and the back of the knee, this kick can also become a knee at close range. Other kicks include a stamping kick (Mook Jong) for very close range and a sweep performed with the heel in a circular fashion. Every kick is both an attack and defence, with legs being used to check incoming kicks or to take the initiative in striking through before a more circular kick can land. Kicks are delivered in one movement directly from the stance without chambering/cocking. Types of Kicks include: Front Kick, Side Kick, Roundhouse Kick (usually delivered to the ribs or thigh), Shovel Kick (A kick that targets the knee/shin), Bong Gerk (Blocks opponents kicks), Nao Gerk (Hooks the persons front leg and takes out the back leg with a side kick), Spinning Back Kick, Sweep. Elbows and Knees Wing Chun relies heavily on Elbow Strikes at close range. Common targets for elbows include the chest, chin, head, and face. Elbow Strikes are delivered in a manner similar to Muay Thai, using the whole body and turning of the hips to generate power. Elbow Strikes include: Rising Elbow (6 to 12), Horizontal Elbow, Kneeling Elbow (12 to 6), Reversing Elbow, and Spinning Elbow Strikes. Knees are delivered also, usually in a clinching position, but some Sifus also teach entering with flying knee strikes to bridge the distance. Uncommitted techniques Wing Chun techniques are uncommitted. This means that if the technique fails to connect, the practitioner's position or balance is less affected. If the attack fails, the practitioner is able to "flow" easily into a follow-up attack. All Wing Chun techniques permit this. Any punches or kicks can be strung together to form a "chain" of attacks. According to Wing Chun theory, these attacks, in contrast to one big attack, break down the opponent gradually causing internal damage. Chained vertical punches are a common Wing Chun identifier. Trapping skills and sensitivity The Wing Chun practitioner develops reflexes within the searching of unsecured defenses through use of sensitivity. Training through Chi Sao with a training partner, one practices the trapping of hands. When an opponent is "trapped", he or she becomes immobile. Chinese philosophy: “ Greet what arrives, escort what leaves and rush upon loss of contact (來留去送,甩手直衝) ” — Yip Man Close range Wing Chun teaches practitioners to advance quickly and strike at close range. While the Wing Chun forward kick can be considered a long range technique, many Wing Chun practitioners practice "entry techniques"—getting past an opponent's kicks and punches to bring them within range of Wing Chun's close range repertoire. This means that theoretically, if the correct techniques are applied, a shorter person with a shorter range can defeat a larger person by getting inside their range and attacking them close to their body.
    Wing Chun Characteristics Balance, structure and stance Some Wing Chun practitioners believe that the person with better body structure will win. A correct Wing Chun stance is like a piece of bamboo, firm but flexible, rooted but yielding. This structure is used to either deflect external forces or redirect them. Balance is related to structure because a well-balanced body recovers more quickly from stalled attacks and structure is maintained. Wing Chun trains the awareness of one's own body movement derived from muscular, tendon, and articular sources. Performing Wing Chun's forms such as Chum Kiu or the Wooden Dummy form greatly improve proprioception. Wing Chun favours a high, narrow stance with the elbows kept close to the body. Within the stance, arms are positioned across the vitals of the centerline. Shifting or turning within a stance is carried out variantly on the heels, balls, or middle (K1 or Kidney 1 point) of the foot depending on lineage. All attacks and counter-attacks are initiated from this firm, stable base. Wing Chun rarely compromises structure for more powerful attacks because this is believed to create defensive openings which may be exploited. Structure is viewed as important, not only for reasons of defense, but also for attack. When the practitioner is effectively "rooted", or aligned so as to be braced against the ground, the force of the hit is believed to be far more devastating. Additionally, the practice of "settling" one's opponent to brace them more effectively against the ground aids in delivering as much force as possible to them. Relaxation Softness (via relaxation) and performing techniques in a relaxed manner, is fundamental to Wing Chun. 1. Tension reduces punching speed and power. Muscles act in pairs in opposition to each other (e.g. biceps and triceps). If the arm is tensed, maximum punching speed cannot be achieved as the biceps will be opposing the extension of the arm. In Wing Chun, the arm should be relaxed before beginning the punching motion. 2. Unnecessary muscle tension wastes energy and causes fatigue. 3. Tense, stiff arms are less fluid and sensitive during trapping and chi sao. 4. A tense, stiff limb provides an easy handle for an opponent to push or pull with, whereas a relaxed limb provides an opponent less to work with. 5. A relaxed, but focused, limb affords the ability to feel "holes" or weaknesses in the opponent's structure (see Sensitivity section). With the correct forwarding these "holes" grant a path into attacking the opponent. 6. Muscular struggle reduces a fight to who is stronger. Minimum brute strength in all movement becomes an equalizer in uneven strength confrontations. This is very much in the spirit of the tale of Ng Mui. Centerline While the existence of a "central axis" concept is unified in Wing Chun, the interpretation of the centerline concept itself is not. Many variations exist, with some lineages defining anywhere from a single "centerline" to multiple lines of interaction and definition. Traditionally the centerline is considered to be the vertical axis from the top of a human's head to the groin. The human body's prime striking targets are considered to be on or near this line, including eyes, nose, throat, solar plexus, stomach, pelvis and groin. Wing Chun techniques are generally "closed", with the limbs drawn in to protect the central area and also to maintain balance. In most circumstances, the hands do not move beyond the vertical circle that is described by swinging the arms in front, with the hands crossed at the wrists. To reach outside this area, footwork is used. A large emphasis and time investment in training Chi Sao exercise emphasizes positioning to dominate this centerline. The stance and guard all point at or through the center to concentrate physical and mental intent of the entire body to the one target. Wing Chun practitioners attack within this central area to transmit force more effectively, since it targets the "core center" (or "mother line", another center defined in some lineages and referring to the vertical axis of the human body where the center of gravity lies). For example, striking an opponent's shoulder will twist the body, dispelling some of the force and weakening the strike, as well as compromising the striker's position. Striking closer to the center transmits more force directly into the body. Punches Due to the emphasis on the centerline, the straight punch is the most common strike in Wing Chun. However, the principle of simultaneous attack and defense (Lin Sil Die Dar) suggests that all movements in the Siu Nim Tau with a forward execution flow into a strike if no effective resistance is met, without need for recomposure. Other explicit examples of punches can be found in the Chum Kiu and Bil Jee forms, although these punches may appear to be superficially different they are simply the result of the punch beginning from a different origin position while following the same fundamental idea, to punch in a straight line following the shortest distance between the fist and the opponent. The punch is the most basic and fundamental in Wing Chun and is usually thrown with the elbow down and in front of the body. Depending on the lineage, the fist is held anywhere from vertical to horizontal (palm side up). The contact points also vary from the top two knuckles, to the middle two knuckles, to the bottom three knuckles. Punches do not turn at the wrist as a primal directive is economy of motion and this would create two distinct motions for a single movement. When executing the punch, one must relax and not use the shoulders or activate the trapezius muscles. The punch comes from the center, Kuen Yau Sum Faat (The punch starts from the heart). The punch is not propelled forward by the elbow, it is projected by simply reaching forward with a closed but relaxed fist as it is a maxim that the body part closest to the intended direction begins the motion. Wing Chun primarily encourages utilizing the whole upper body from the waist to maximize power, this is often referred to as "coiling", which increases impact and minimizes "telegraphing" strikes, and is motivated by observations of the snake. Punches that do not utilize maximum body mass such as punches thrown in quick succession in a "straight blast" or "chain punching" are executed correctly, when used primarily for disorienting and off-balancing the opponent. Criticisms of favoring weak punches are a misunderstanding of their intended purpose. Wing Chun favors the vertical punch for several reasons: 1. Directness. The punch is not "loaded" by pulling the elbow behind the body. The punch travels straight towards the target from the guard position (hands are held in front of the chest). 2. Protection. The elbow is kept low to cover the front midsection of the body. It is more difficult for an opponent to execute an elbow lock/break when the elbow occupies this position. This aids in generating power by use of the entire body structure rather than only the arm to strike. Also with the elbow down, it offers less opening for the body to be attacked while the forearm and punch intercept space towards the head and upper body. 3. Strength and Impact. Wing Chun practitioners believe that because the elbow is behind the fist during the strike, it is thereby supported by the strength of the entire body rather than just a swinging fist, and therefore has more impact. A common analogy is a baseball bat being swung at someone's head (a round-house punch), as opposed to the butt end of the bat being thrust forward into the opponent's face (wing chun punch), which would cause far more damage than a glancing hit and is not as easy to evade. Many skilled practitioners pride themselves on being able to generate "short power" or large amount of power in a short space. A common demonstration of this is the "one-inch punch", a punch that starts only an inch away from the target yet delivers an explosive amount of force. This is a principle example of a coiled strike in which multiple abdominal muscles can contribute to the punching power while being imperceptible to the attacker. It is a common misconception that "one-inch punches" utilize a snapping of the wrist. 4. Alignment & Structure. Because of Wing Chun's usage of stance, the vertical punch is thus more suitable. The limb directly in front of the chest, elbow down, vertical nature of the punch coupled with a snap twisting of the waist requires a practitioner's body to naturally untwist or release before the rebound of the punch. This effectively demonstrates an understanding of the equal and opposite force reactions attributed to Newtonian Physics. This is a desirable trait to a Wing Chun practitioner because it promotes the use of the entire body structure to generate power and prevents wrist injury or being pushed away by the high degree of forward power being reflected. Kicks Kicks can be explicitly found in the Chum Kiu and Mook Jong forms, though some have made interpretations of small leg movements in the Siu Nim Tau and Bil Jee to contain information on kicking as well. Depending on lineage, a beginner is often introduced to basic kicking before learning the appropriate form. Traditionally, kicks are kept below the waist. This is characteristic of southern Chinese martial arts, in contrast to northern systems which utilize many high kicks. Kicks in Wing Chun are mostly directed at the lower half of the body. Wing Chun kicks are designed to knock an opponent off balance, break their leg, or to bring an opponent on their knees. Variations on a front kick are performed striking with the heel. The body may be square and the knee and foot are vertical on contact (Chum Kiu), or a pivot may be involved with the foot and knee on a plane at an angle (Mook Jong). At short distances this can become a knee. A roundhouse kick is performed striking with the shin in a similar manner to the Muay Thai version with most of the power coming from the body pivot. This kick is usually used as a finisher at closer range, targeting anywhere between the ribs and the back of the knee, this kick can also become a knee at close range. Other kicks include a stamping kick (Mook Jong) for very close range and a sweep performed with the heel in a circular fashion. Every kick is both an attack and defence, with legs being used to check incoming kicks or to take the initiative in striking through before a more circular kick can land. Kicks are delivered in one movement directly from the stance without chambering/cocking. Types of Kicks include: Front Kick, Side Kick, Roundhouse Kick (usually delivered to the ribs or thigh), Shovel Kick (A kick that targets the knee/shin), Bong Gerk (Blocks opponents kicks), Nao Gerk (Hooks the persons front leg and takes out the back leg with a side kick), Spinning Back Kick, Sweep. Elbows and Knees Wing Chun relies heavily on Elbow Strikes at close range. Common targets for elbows include the chest, chin, head, and face. Elbow Strikes are delivered in a manner similar to Muay Thai, using the whole body and turning of the hips to generate power. Elbow Strikes include: Rising Elbow (6 to 12), Horizontal Elbow, Kneeling Elbow (12 to 6), Reversing Elbow, and Spinning Elbow Strikes. Knees are delivered also, usually in a clinching position, but some Sifus also teach entering with flying knee strikes to bridge the distance. Uncommitted techniques Wing Chun techniques are uncommitted. This means that if the technique fails to connect, the practitioner's position or balance is less affected. If the attack fails, the practitioner is able to "flow" easily into a follow-up attack. All Wing Chun techniques permit this. Any punches or kicks can be strung together to form a "chain" of attacks. According to Wing Chun theory, these attacks, in contrast to one big attack, break down the opponent gradually causing internal damage. Chained vertical punches are a common Wing Chun identifier. Trapping skills and sensitivity The Wing Chun practitioner develops reflexes within the searching of unsecured defenses through use of sensitivity. Training through Chi Sao with a training partner, one practices the trapping of hands. When an opponent is "trapped", he or she becomes immobile. Chinese philosophy: “ Greet what arrives, escort what leaves and rush upon loss of contact (來留去送,甩手直衝) ” — Yip Man Close range Wing Chun teaches practitioners to advance quickly and strike at close range. While the Wing Chun forward kick can be considered a long range technique, many Wing Chun practitioners practice "entry techniques"—getting past an opponent's kicks and punches to bring them within range of Wing Chun's close range repertoire. This means that theoretically, if the correct techniques are applied, a shorter person with a shorter range can defeat a larger person by getting inside their range and attacking them close to their body.
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  • Hand forms explained Lian Bu Quan (連步拳) - Consecutive Linking Step Fist: the most basic Shaolin Long Fist form containing over 70 applications. Gong Li Quan (功力拳) or Power Fist Form: the second basic form using dynamic tension at the end of each technique which develops muscles and tendons. Contains over 70 applications. Tan Tui (潭腿) or Springing Legs: due to their fast and accurate spring-like kicks, and they have a long history in China. The routines were popularly practiced by Northern Chinese martial arts society between 1736-1912. Improve your fighting skills, balance, strength, and focus with Tan Tui. These 12 routines form the basis for other, more complex forms practiced in Northern Shaolin Kung Fu. Yi Lu Mai Fu (一路埋伏) and Er Lu Mai Fu(二路埋伏), the first and second Ways of Ambush, are powerful fundamental sequences that instruct clever and subtle methods of defense and attack. Both contain practical and effective escape and withdrawal techniques. They are intermediate forms that are considered the "foundation" of Long Fist. Contains subtle techniques designed to trick opponents. Shi Zi Tang (十字趟) builds on earlier sequences with the addition of several different kicks, side door attacks, and forceful techniques. Xiao Hu Yan (小 虎 燕) is a challenging and exciting sequence combining techniques from Long Fist and Northern Praying Mantis. Xiao Hu Yan emphasizes low stances, powerful kicks, leg sweeps, trapping, and striking. San Lu Pao (三路跑) means "Three Ways of Running.” It is the first advanced Long Fist sequence. San Lu Pao focuses on the fluid integration of speed and power through several hand and leg techniques, while also pushing the practitioner's endurance and sense of enemy. Taizu Chuangquan was created by Emperor Taizu in the Song Dynasty (960-976 A.D.). It is an advanced sequence that enhances and develops a student's knowledge in Long Fist fighting techniques while specifically training a combination of rooting, balance, and power. Si Lu Cha Quan (四路查拳) means “Fourth Way of Cha’s Fist.” It is one of the more well-known Chaquan sequences in Long Fist. When practiced with a proper sense of enemy, root, speed, and power, it is a very effective style for training higher level techniques in long range fighting. Si Lu Ben Za (四路奔砸 ) means “Four Way of Running and Smashing.” It is considered one of the most difficult and most advanced sequences created in Long Fist. Training this sequence patiently and diligently will lead a student to the highest level of Long Fist techniques.
    Hand forms explained Lian Bu Quan (連步拳) - Consecutive Linking Step Fist: the most basic Shaolin Long Fist form containing over 70 applications. Gong Li Quan (功力拳) or Power Fist Form: the second basic form using dynamic tension at the end of each technique which develops muscles and tendons. Contains over 70 applications. Tan Tui (潭腿) or Springing Legs: due to their fast and accurate spring-like kicks, and they have a long history in China. The routines were popularly practiced by Northern Chinese martial arts society between 1736-1912. Improve your fighting skills, balance, strength, and focus with Tan Tui. These 12 routines form the basis for other, more complex forms practiced in Northern Shaolin Kung Fu. Yi Lu Mai Fu (一路埋伏) and Er Lu Mai Fu(二路埋伏), the first and second Ways of Ambush, are powerful fundamental sequences that instruct clever and subtle methods of defense and attack. Both contain practical and effective escape and withdrawal techniques. They are intermediate forms that are considered the "foundation" of Long Fist. Contains subtle techniques designed to trick opponents. Shi Zi Tang (十字趟) builds on earlier sequences with the addition of several different kicks, side door attacks, and forceful techniques. Xiao Hu Yan (小 虎 燕) is a challenging and exciting sequence combining techniques from Long Fist and Northern Praying Mantis. Xiao Hu Yan emphasizes low stances, powerful kicks, leg sweeps, trapping, and striking. San Lu Pao (三路跑) means "Three Ways of Running.” It is the first advanced Long Fist sequence. San Lu Pao focuses on the fluid integration of speed and power through several hand and leg techniques, while also pushing the practitioner's endurance and sense of enemy. Taizu Chuangquan was created by Emperor Taizu in the Song Dynasty (960-976 A.D.). It is an advanced sequence that enhances and develops a student's knowledge in Long Fist fighting techniques while specifically training a combination of rooting, balance, and power. Si Lu Cha Quan (四路查拳) means “Fourth Way of Cha’s Fist.” It is one of the more well-known Chaquan sequences in Long Fist. When practiced with a proper sense of enemy, root, speed, and power, it is a very effective style for training higher level techniques in long range fighting. Si Lu Ben Za (四路奔砸 ) means “Four Way of Running and Smashing.” It is considered one of the most difficult and most advanced sequences created in Long Fist. Training this sequence patiently and diligently will lead a student to the highest level of Long Fist techniques.
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